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religion. Have none of us cause to complain-" They made me keeper of the vineyards; but mine own vineyard have I not kept ?" 1 Does not the cultivation of the wilderness sometimes lead us unconsciously to overlook the growth of the weeds within our own garden? Are we never satisfied with being the instruments of grace, without being habitually the subjects of it. Yet of how little moment is it to "minister grace to our hearers," if we minister it not to ourselves! Is not conscience often rebuked by the assumed identity of our personal and official character? For, though the concentration of our employments in Divine things has clothed us officially with a spiritual garb ; 2 yet who of us can have failed to discover, that spirituality of doctrine is not always connected with corresponding spirituality of heart or conduct? The best of us probably are far more spiritual in our pulpits than in our closets, and find less effort required to preach against all the sins of our people, than to mortify one of them in our own hearts. Oh! how much more easy is it to preach from the understanding than from the heart to expound the truth with satisfactory clearness to our people, and with delusive complacency to ourselves; than to be ourselves so moulded into its spirit, as to enjoy a holy preparation of heart in the previous study of it, its heavenly savour at the time of the delivery, and its experimental and practical influence in the after recollection.

This difficulty springs out of the peculiar selfdeception connected with our employment. We are apt to merge our personal in our professional character, and in the Minister to forget the Christian. But time must be found for the spiritual feeding upon

1 Can. i. 6.

2 See Hosea ix. 7.

Scriptural truths, as well as for a critical investigation of their meaning, or for a Ministerial consultation of their direction. For if we should study the Bible more as Ministers than as Christians-more to find matter for the instruction of our people, than food for the nourishment of our own souls; we neglect to place ourselves at the feet of our Divine Teacher, our communion with him is cut off, and we become mere formalists in our sacred profession. Mr. Martyn seems to have been tenderly conscious of this temptation'Every time' (he remarked) that I open the scriptures, my thoughts are about a sermon or exposition; so that even in private I seem to be reading in public.'

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is plain, that we cannot live by feeding others; or heal ourselves by the mere employment of healing our people; and therefore by this course of official service, our familiarity with the awful realities of death and eternity may be rather like that of the grave-digger, the physician, and the soldier, than the man of God, who, viewing eternity with deep seriousness and concern, brings to his people the profitable fruit of his heavenly contemplations. It has been well remarked-that, when once a man begins to

1 Martyn's Life, p. 60. The godly jealousy, with which this devoted Christian watched against the subtle influence of this temptation, is most instructive.-' I see' (he observes at a later period) how great are the temptations of a Missionary to neglect his own soul. Apparently outwardly employed for God, my heart has been growing more hard and proud. Let me be taught, that the first great business on earth is the sanctification of my own soul; so shall I be rendered more capable also of performing the duties of the Ministry in a holy solemn manner. pp. 263, 264. The same spirit of incessant watchfulness was exercised in the work of translations- May the Lord in mercy to my soul save me from setting up an idol of any sort in his place; as I do by preferring even a work professedly for him, to communion with him.." To obey is better than sacrifice; and to hearken than the fat of rams." Let me learn from this, that to follow the direct injunctions of God about my own soul, is more my duty, than to be engaged in other works, under pretence of doing him service.' p.272.

view religion not as of personal, but merely of professional importance, he has an obstacle in his course, with which a private Christian is unacquainted.'1 It is indeed difficult to determine, whether our familiar intercourse with the things of God is more our temptation or our advantage. For what accurate self-observer has not verified Butler's remarks on the repetition of passive impressions; and found the effect of formal Ministerial repetition to be of a rapidly and powerfully hardening character? › 3

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1 Wilks's Essay on Conversion and Unconversion in Christian Ministers, p. 14.

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2 Analogy, Part. i. ch. 5. Paley mentions among the chief impediments to the Christian Ministry—the insensibility to religious impressions, which a constant conversation with religious subjects, and, still more, a constant intermixture with religious offices, is wont to induce.' He remarks most justly- that the consequence of repetition will be felt more sensibly by us, who are in the habit of directing our arguments to others; for it always requires a second, a separate, and an unusual effort of the mind, to bring back the conclusion upon ourselves. In all the thoughts and study, which we employ upon our arguments, what we are apt to hold continually in view, is the effect, which they may produce upon those, who hear or read them. The further and best use of our meditation (their influence upon our own hearts and consciences) is lost in the presence of the other.' Sermon on the Dangers of the Clerical character, Works, viii. 137–142.

3 Massillon speaks with awful solemnity of the case of a formal Minister He contracts a callousness by his insensible way of handling Divine matters; by which he becomes hardened against them, and by which he is so far put out of the reach of conviction, in all the ordinary means of grace, that it is scarce possible he can ever be awakened, and by consequence, that he can be saved.' Not less awful is the language of Dr. Owen-' He that would go down to the pit in peace, let him obtain a great repute for religion; let him preach and labour to make others better than he is himself, and in the mean time neglect to humble his heart to walk with God in a manifest holiness and usefulness, and he will not fail of his end.' Sermons and Tracts, folio. p. 47. 'It is shocking' (as Gurnal remarks in his pointed style) to fall into hell from under the pulpit-how much more so from out of the pulpit ! Is it supposed, that a holy office makes us holy? Let it be remembered, that Judas "fell from his Apostleship, that he might go to his own place." Acts i. 25. And does not every unconverted Minister carry about with him in his very commission his own sentence of condemnation? Mark xvi. 16.

the natural consequence of going through the daily and Sabbath routine of employment without renewed fire from the altar, the doctrines of the Gospel will be maintained, while the assimilation of our character to their heavenly spirit will be totally neglected. And in the absence of this spiritual character-what is our Ministry more than a beautiful and correct mechanism, without quickening influence, unvisited by the Spirit of God, and unblest with the tokens of his acceptance?

Upon the whole, therefore, our personal character must be admitted to have weighty influence upon our Ministrations. "Simplicity and godly sincerity" disinterestedness, humility, and general consistency of profession-are an "epistle known and read of all men." On the contrary, the lack of these Christian graces must blast our success, by bringing the genuineness of our own religion, and the practical efficacy of the Gospel, under suspicion. Apart also from the natural effect of our public character, there is also a secret but penetrating influence diffused by the habitual exercise of Christian principles. Who will deny, that—had he been a more spiritual Christianhe would probably have been a more useful Minister? May we not expect, that he, who is most fervent and abundant in secret prayer, most constant in his studies, most imbued with his Master's spirit, most single in his object, most upright and persevering in the pursuit of it-will be most honoured in his work? For is not he likely to be filled with an extraordinary unction? Will not he speak most " of the abundance of his heart?" And will not his flock "take knowledge of him," as living in the presence of his God; and "receive him" in his pastoral visits and pulpit addresses, "as an angel of God-even as Christ Jesus?"

CHAPTER IX.

THE DEFECT OF FAMILY RELIGION; AND THE WANT

OF CONNEXION OF THE MINISTER'S FAMILY WITH HIS WORK.

THE qualifications necessary for a Christian Bishop were evidently meant to apply to the lower orders of the Ministry. And not among the least important are those, which mark the Christian Minister in his family government. A family' (as Quesnel beautifully observes) is a small diocese, in which the first essays are made of the Episcopal and Ecclesiastical zeal, piety, and prudence.' If therefore "a man know not how to rule his own house, how shall he take care of the Church of God?" 2 For he cannot

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1 Quesnel on 1 Tim. iii. 12.

21 Tim. iii. 5. Our Church fully recognizes the importance of this subject, in demanding of each of her candidates for the holy office a distinct pledge of family godliness.-' Will you be diligent to frame and fashion your own selves and your families according to the doctrine of Christ, and to make both yourselves and them, as much as in you lieth, wholesome examples and patterns to the flock of Christ? I will apply myself thereto, the Lord being my helper.' Service for Ordination of Deacons. This is the injunction of the Apostle, Tim. iii. 12. And the same command was enforced by the ancient laws of the church, which were much stricter concerning Clergymen's wives, children, and servants, than those of the laity. The houses of Ministers should be the schools of virtue, little emblems of a church, and patterns for all their parishioners, of peace and good order, sobriety and devotion.' Comber. Compare also Dr. Nicholls, in Bishop Mant's notes on the service. It was a frequent petition of the excellent Philip Henry in his family worship-That we might have grace to carry it, as a Minister, and a Minister's wife, and a Minister's children, and a Minister's servants, should carry it; that the Ministry might in nothing be blamed.' Life, p. 81. The testimony on this point of one of the most determined enemies of Christianity, is also remarkable. The Emperor Julian, in endeavouring to re-establish Paganism-and accounting (as he declares) the 'strictness and sanctity professed by Christians, one

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